In its most recent official communications, the Confederacy has emphasized common cause with and acceptance of alliances with environmental activists toward the goal of protecting their land and waters. They gained powers under the United Nations 2010 Declaration on the Rights of Indigenous Peoples (DRIP) and related treaties which major powers have signed.[2]

Nations in the Confederacy are also closely allied with the Innu and Algonquin and with the Iroquoian-speaking Wyandot. Wabanaki were also allies of the Huron in the past. Together they jointly invited the colonization of Quebec City and LaHave and the formation of New France in 1603, in order to put French guns, ships, and forts between themselves and the powerful Mohawk people to the west. Today the only remaining Huron First Nation resides mostly in the suburbs of Quebec City, a legacy of this protective alliance.

The Wabanaki ancestral homeland stretches from Newfoundland, Canada to the Merrimack River valley in New Hampshire and Massachusetts, United States. This became a hotly contested borderland between the English of colonial New England and French Acadia following the European settlement in the early 17th century. Members of the Wabanaki Confederacy of Acadia participated in six major wars, beginning with King William's War in 1688, before the British defeated the French in North America:

During this period, their population was radically decimated due to many decades of warfare, but also because of famines and devastating epidemics of infectious disease.[3]

Wabanaki people freely intermarried with French Catholics in Acadia starting in 1610 after the conversion of Chief Henri Membertou. After 1783 and the end of the American Revolutionary War, Black Loyalists, freedmen from the British colonies, were resettled by the British in this historical territory. They had promised slaves freedom if they left their rebel masters and joined the British. Three thousand freedmen were evacuated to Nova Scotia by British ships from the colonies after the war.

Many intermarriages occurred between these peoples, especially in southwest Nova Scotia from Yarmouth to Halifax. Suppression of Acadian, Black, Mi'kmaq, and Irish people under British rule tended to force these peoples together as allies of necessity. Some white and black parents abandoned their mixed-race children on reserves to be raised in Wabanaki culture, even as late as the 1970s.

The Wabanaki Confederacy was forcibly disbanded by the British in 1862, but the five Wabanaki nations still exist. They remain friends and allies, in part because all peoples claiming Wabanaki heritage have kinship forebears from multiple Wabanaki and colonial ancestries.

The Wabanaki Confederacy gathering was revived in 1993. The first reconstituted confederacy conference in contemporary time was developed and proposed by Claude Aubin and Beaver Paul and hosted by the Mi'kmaq community of Listuguj under the leadership of Chief Brenda Gideon Miller. The sacred Council Fire was lit again, and embers from the fire have been kept burning continually since then.[1] The revival of the Wabanaki Confederacy brought together the Passamaquoddy Nation, Penobscot Nation, Maliseet Nation, the Mi'kmaq Nation, and the Abenaki Nation; they also included the eastern Métis Nation.

Following the 2010 UN DRIP declaration (Declaration of Rights of Indigenous Peoples),[4] the tribes began to assert their rights as defined in it. They invited non-Indian people to participate in the Confederacy meetings, especially environmental activists.[2] The Wabanaki leadership emphasized the continuing role of the Confederacy in protecting natural capital.

Some key quotes from leading participants:

"When we talk about Wabanaki people, we're also talking about Wabanaki people being the land, being the trees, being the animals, because in that cultural perspective, we're all related...The Wabanaki are in a far better position to defend the land," says gkisedtanamoogk. "No land was ever ceded, and that's acknowledged by both the province and the federal government. So on the basis of the treaties, what we're suggesting is that you and I have a common responsibility to the land under those treaties." – gkisedtanamoogk, the Gathering's fire keeper.[2]

"Within the Wabanaki territory we're looking for allies that are going to stand against the total annihilation of our land and water and air. We're looking for allies who will help us to put our nation back together, and put it back in order. And we're asking our allies to help us empower that. And in the process of doing that, they will be decolonizing us and they will be decolonizing themselves." – Jeaba-weay-quay (roughly translated from Obijway to 'The woman whose voice pierces').[2]

"We're going to rebuild the Wabanaki Confederacy," says LaPorte. "We also invited some non-Natives...to come and be with us and to help us build an alliance, so that when we...come into conflict with the government and some of their decisions and policies...to have them stand beside us and to let their government know that it's not only Native people who are worried about the water, the land, the air. But it's also people from their nation that are concerned." – Harry LaPorte, grand chief of the Maliseet First Nation[2]

The final press release indicated that "the grandmothers" would decide the next step in reconstructing the confederacy as a legal and sovereign entity. The structure resembles that of Indigenous Peoples in Chiapas. Subcomandante Marcos and other political and military leaders better known to the public there have formally recognized the authority of the "comandantes" (older Indigenous women).[2]

There were meetings amongst allies,[5] a "Water Convergence Ceremony" in May 2013,[6] with Algonquin grandmothers in August 2013 supported by Kairos Canada,[7][8] and with other indigenous groups.

"On May 30 [2015], residents of Saint John will join others in Atlantic Canada, including Indigenous people from the Wolastoqiyik (Maliseet), Passamaquoddy and Mi'kmaq, to march to the end of the proposed pipeline and draw a line in the sand." This was widely publicized.[11]

These and other preparatory meetings set an agenda for the August 19–22, 2015, meeting[12] which produced the promised Grandmothers' Declaration[13] "adopted unanimously at N'dakinna (Shelburne, VT) on August 21, 2015". The Declaration included mention of:

On October 15, 2015, Alma Brooks spoke to the New Brunswick Hydrofracturing Commission, applying the Declaration to current provincial industrial practices:[14]

She criticized the "industry of hydro-fracturing for natural gas in our territory" because "our people have not been adequately consulted... have been abused and punished for taking a stand," and cited traditional knowledge of floods, quakes and salt lakes in New Brunswick;

Noted "Streams, brooks and creeks are drying up; causing the dwindling of Atlantic salmon and trout. Places where our people gather medicines, hunt deer and moose is being contaminated with poison. We were not warned about the use of these dangerous herbicides; but since then cancer rates have been on the rise in Maliseet Communities; especially breast cancers in women and younger people are dying from cancer."

"Oil pipelines and "refineries ... bent on contaminating and destroying the very last inch of (Wblastokok) Maliseet territory."

Rivers, lakes, streams, and lands.. contaminated "to the point that we are unable to gather our annual supply of fiddleheads [ferns], and medicines."

The "duty to consult with aboriginal people...has become a meaningless process,"... "therefore governments and/or companies do not have our consent to proceed with hydro-fracturing, open pit mining, or the building of pipelines for gas and oil bitumen."